concluded in view of Mark’s general style. Also, the fourth-century scholars Jerome and Eusebius agree that the authentic record closes with the words “they were in fear.”

There are a number of manuscripts and versions that add a long or a short conclusion after these words. The long conclusion (consisting of twelve verses) is found in the Alexandrine Manuscript, the Codex Ephraemi rescriptus and the Cambridge Manuscript. It also appears in the Latin Vulgate, the Curetonian Syriac Version and the Syriac Peshitta Version. But it is omitted in the Sinaitic Manuscript, the Vatican Manuscript No. 1209, the Sinaitic codex (in Old Syriac) and the Armenian Version. Certain late manuscripts and versions contain the short conclusion. The Codex Regius of the eighth century C.E. has both conclusions, giving the shorter conclusion first. It prefixes a note to each conclusion saying that these passages are current in some quarters, though it evidently recognized neither of them as authoritative.

In commenting on the long and short conclusions of the Gospel of Mark, Bible translator Edgar J. Goodspeed noted: “The Short Conclusion connects much better with Mark 16:8 than does the Long, but neither can be considered an original part of the Gospel of Mark.”—The Goodspeed Parallel New Testament, p. 127.

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 181-186.

MARKETPLACE

An open area that served as a center for buying and selling and as a place of public assembly in cities and towns of the ancient Middle East and the Roman world. In Greek and Roman cities, statues and public buildings, including religious edifices, surrounded the open area. It appears that some judicial matters were handled in marketplaces. (Compare Acts 16:19-21.) Also, news, both local and foreign, could be obtained in the marketplace, for it was there that persons congregated and spoke about the latest happenings.—Compare Acts 17:17-21.

In the marketplaces of Palestine children could be found playing games. (Matt. 11:16; Luke 7:32) Unemployed men might be standing around, including those who were willing to be hired for a day. (Compare Matthew 20:3, 4.) The proud scribes and Pharisees wanted to be noticed by the throngs there and to be greeted in accord with their assumed high station. (Matt. 23:2, 6, 7; Mark 12:38; Luke 11:43; 20:46) Upon returning from the market, the tradition-keeping Pharisees and other Jews cleansed themselves by sprinkling before ever eating anything.—Mark 7:3, 4.

While on earth, Christ Jesus healed persons in the marketplaces. (Mark 6:56) And the apostle Paul, at Athens, daily reasoned “in the market place with those who happened to be on hand.”—Acts 17:16, 17; see Appius, MARKET PLACE OF; FORUM.

MAROTH

(Maʹroth) [bitterness, bitter fountains; or, perhaps, contentiousness].

A town mentioned by the prophet Micah in his prophecy foretelling Jehovah’s punishment of Jerusalem and Judah. (Mic. 1:12) The location is undetermined; some would identify it with Maarath of Joshua 15:59.—See MAARATH.

MARRIAGE

Marriage is a divine institution, authorized and established by Jehovah in Eden. Marriage brings into being the family unit, the family circle. Its basic purpose was the reproducing of the members of the human family, to bring into existence more creatures of the human kind. Jehovah the Creator made male and female and ordained marriage as the proper arrangement for the multiplication of the human race. (Gen. 1:27, 28) The first human wedding was performed by Jehovah, as described at Genesis 2:22-24.

Marriage was designed to form a permanent bond of union between man and woman, that they might be mutually helpful to each other. Living together in love and confidence, they could enjoy great happiness. Jehovah created woman as a mate for man by using the man’s rib as a base, thereby making woman man’s closest fleshly relative on earth, his own flesh. (Gen. 2:21) As Jesus pointed out, it was not Adam but God who said, “That is why a man will leave his father and his mother and he must stick to his wife and they must become one flesh.” The wording of this text makes it evident that monogamy was the original standard for marriage in the eyes of Jehovah God.—Matt. 19:4-6.

Marriage was the normal way of life among the Hebrews. Any exception called for explanation. There is no word for bachelor in the Hebrew Scriptures. The basic purpose of marriage being to have children, the statement of blessing by Rebekah’s family is understandable: “May you become thousands times ten thousand” (Gen. 24:60), also Rachel’s appeal to Jacob: “Give me children or otherwise I shall be a dead woman.” (Gen. 30:1) Marriage was a matter affecting the family, and not only the family but the entire tribe or patriarchal community, for it could have an effect on the strength of the tribe as well as its economy. It was natural and seemed necessary, therefore, that the selection of a wife and the arrangement of all contractual and financial matters connected with it should be decided upon by the parents or guardians involved, though the consent of the parties was sometimes sought (Gen. 24:8) and romantic attachments often accompanied the arrangements. (Gen. 29:20; 1 Sam. 18:20, 27, 28) The initial steps or proposals were generally made by the parents of the young man, but sometimes by the father of the girl, especially if there was a difference of rank.—Josh. 15:16, 17; 1 Sam. 18:20-27.

It seems to have been generally customary for a man to look for a wife within the circle of his own relations or tribe. This principle is indicated by Laban’s statement to Jacob: “It is better for me to give [my daughter] to you than for me to give her to another man.” (Gen. 29:19) Especially was this observed among the worshipers of Jehovah, as exemplified by Abraham, who sent to his relatives in his own country to get a wife for his son Isaac rather than to take one from the daughters of the Canaanites among whom he was dwelling. (Gen. 24:3, 4) Marriage to nonworshipers of Jehovah was frowned upon and strongly discouraged. It was a form of disloyalty. (Gen. 26:34, 35) Under the Law, marriage alliances with persons of the seven Canaanite nations were prohibited. (Deut. 7:1-4) However, a soldier might marry a captive virgin from another foreign nation after a purification period, during which she mourned her dead parents and got rid of all features of her past religious connections.—Deut. 21:10-14.

BRIDE-PRICE

Before the marriage contract was concluded the young man or the father of the young man had to pay to the girl’s father the bride-price or marriage price. (Gen. 34:11, 12; Ex. 22:16; 1 Sam. 18:23, 25) This was doubtless regarded as compensation for the loss of the services of the daughter and for the trouble and expense that the parents had undergone in caring for and educating her. Sometimes the brideprice was paid in services to the father. (Gen. 29:18, 20, 27; 31:15) In the Law there was an established purchase price for an unengaged virgin who was seduced by a man.—Ex. 22:16.

CEREMONY

As to the wedding itself, the central and characteristic feature was the solemn bringing of the bride from her father’s home on the date agreed upon to her husband’s home, in which act the significance of marriage as representing admission of the bride into the family of her husband found expression. (Matt. 1:24) This constituted the wedding in patriarchal days before the Law. It was altogether a civil affair. There was no religious ceremony or form, and no priest